(11) That there was a general Jewish ferment of Messianism on foot in the first century is part of the case of the biographical school. That there actually arose in the first and second centuries various Jewish "Christs" is also a historical datum. But the biographical school are not wont in this connection to avow the inference that alone can properly be drawn from the phrase of Suetonius as to a movement of Jewish revolt at Rome occurring in the reign of Claudius impulsore Chresto, "(one) Chrestus instigating." [230] This is not an allusion to the Greek epithet Chrestos before referred to: it is either a specification of an individual otherwise unknown or the reduction to vague historic status of the source of a general ferment of Jewish insurrection in Rome, founding on the expectation of the Christos, the Messiah. In the reign of Claudius, such a movement could not have been made by "Christians" on any view of the history. As the words were pronounced alike they were interchangeably written, Chrestos (preserved in the French chrétien) being used even among the Fathers. Giving to the phrase of Suetonius the only plausible import we can assign to it, we get the datum that among the Jews outside Palestine there was a generalized movement of quasi-revolutionary Christism which cannot well have been without its special literature. (12) In this connection may be noted the appearance of a quasi-impersonal Messianism and Christism on the border-land of Jewish and early Christian literature. Of this, a main source is the Book of Enoch, of which the Messianic sections are now by general consent assigned to the first and second centuries B.C. There the Messiah is called the Just or Righteous One; [231] the Chosen One; [232] Son of Man; [233] the Anointed; [234] and once "Son of the Woman." [235] Here already we have the imagined Divine One more or less concretely represented. He is premundane, and so supernatural, yet not equal with God, being simply God's deputy. [236] When then we find in the so-called Odes of Solomon, recently recovered from an Ethiopic version, a Messianic psalmody in which, apparently in the first Christian century, "the name of the gospel is not found, nor the name of Jesus;" and "not a single saying of Jesus is directly quoted," [237] it is critically inadmissible to pronounce the Odes Christian, especially when a number are admitted to have no Christian characteristics. [238] When, too, the writer admittedly appears to be speaking ex ore Christi, a new doubt is cast on all logia so-called. Such literature, whether or not it be pronounced Gnostic, points to the Gnostic Christism in which the personal Jesus disappears [239] in a series of abstract speculations that exclude all semblance of human personality. All the evidence points for its origination to abstract or general conceptions, not to any actual life or teaching. It spins its doctrinal web from within.